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allow to know what is buried and to achieve a subjectivation, thereby interrupting pure repetition (Marucco, 2007).
VII. Bb. Fanny Schkolnik Schkolnik (2007) confronts the differences in conceptualizations, pointing out that for her it is important to differentiate between representation and symbolization. By representation, she refers to “…the various inscriptions that occur from the first contacts with the other. From the moment in which the marks of what is perceived are invested by the drive, there will be inscriptions which, although not always available to be processed by a psychic work of symbolization that leads to the emergence of meanings, in one way or another will give rise to various manifestations at the clinical level "(2007, p. 27). The metaphoric-metonymic movements that are generated from encounters and ‘misencounters’ with the other form a mesh of representations, in which affect can circulate. This mesh must always remain open to restructuring, mobility, and transformation. What does not change is what is not symbolized. In this sense, what constitutes ‘the buried’ would be early inscriptions in the psyche that are not available for meaningful use, generating the dynamic of repetition compulsion. In this sense they are traumatic elements of the psyche. VII. Bc. Pablo Santander Such early inscriptions in the psyche point to a clinical expressions of ‘demonic compulsion,’ which, are also described by Pablo Santander (2020), as related to a traumatic early psychic inscription. This is consistent with Freud’s fertile interpretation of the dream of the Wolf Man (Freud 1919), in which he situates the vision of the parental coitus at one and half years of age. This inscription, which occurred in the preverbal psyche and thus impossible to be consciously remembered, was compulsively lived by the patient and reconstructed by Freud through the analysis of this dream. VII. Bd. Willy and Madeleine Baranger The authors cited propose that the possibility of achieving such a reconstruction requires technical elements that take place within what Willie and Madeleine Baranger (1969) have termed the analytic field . This field involves two individuals engaged in the same dynamic process, in which neither party can be understood without reference to the other. The field is constituted by a set of spatial and temporal structures, as well as the so- called bi-personal unconscious fantasy . “This fantasy is not the result of a sum of elements from the patient and the analyst, but rather something that is created between them, within the unity they form at the moment of the session—something radically different from what each of them is separately” (p. 141). It is important to emphasize that everything occurring within
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